It was probably unlikely that a TV (RACIST) comedy series about a Muslim community leader would pass without comment.And
so it was that in the region of 200 (THEY SHOULD HAVE RECEIVED 1 MILLIONOR BE DEALT WITH ACCORDINGLY!) complaints were made to the BBC
yesterday after it broadcast the first episode of Citizen Khan.It
was claimed that the programme ‘takes the mickey out of Islam’ (AND IT DOES OR YOU MUST BE EITHER RACISTS OR STUPID NOT TO SEE THAT YOURSELVES!), was
guilty of ‘stereotypes about Asians’ and was ‘disrespectful to the
Koran’. (WHAT IF THIS WAS DONE TO THE VEDAS, GITA, BIBLE...)

One viewer wrote on the BBC’s messageboard: ‘This is terrible stereotyping, ignorant and just dreadful.’Another said: ‘HIGHLY disappointed especially when her father walks in and she dis-respectfully opens the Koran!!’

But others defended the show. One
said: ‘People are reading too much in to Citizen Khan, especially the
hijab thing, it happens!’

Complaints (200 JOKERS!): The series, which follows the
fortunes of a Muslim community leader, has been accused of being
'disrespectful to the Koran'

(DEGENERATE) Family (SHIT) argument: The first episode was about the troubled wedding plans of one of Mr Khan's daughters

TWITTER REACTS WITH ANGER TO 'INSULTING' BBC COMEDY

‏@Saduf_I: Caked
in makeup, a sleeveless top & tight clothes? A pathetic portrayal
of a hijabi. The hijab defines modesty. This isn't it.

@Sana_Choudery: Why did they have to make the hijabi like that? #citizenkhan Insult to all hijabis!

‏@_Raja_Talat_ : Citizen Khan is very disrespectful.. they crossed the line when they brought religion into it.

@MarwaZiane: Citizen Khan is honestly the dumbest show EVER. It's not even funny & quite disrespectful.

‏@sayeedahassan1: When will BBC stop with racial sterotyping? Re:citizen khan

‏@Original_Ted: Citizen Khan is just s***, why try make Islam look like that?

‏@kalrlz: I was so disgusted with that Citizen Khan sitcom aired yesterday. Shame on the person who thought of such a concept.

‏@j_sabre: Aaliyah on Citizen Khan? That stereotype does exist, it exists for a reason. Because its true!

‏@BAPB00: I watched Citizen Khan.. And it is quite rude and i can see why people are getting offended but its alllllll trueee

The
series stars former My Family actor Kris Marshall as the mosque manager
and Shobu Kapoor, who is known for her work on EastEnders, who plays Mr
Khan’s wife.

The
comedy mocks Mr Khan’s self-importance, including his delusions about
his position in the community and about his standing in the business
world.

Critics
have complained that it repeats many stereotypes about British Muslims,
with the first episode all about the troubled wedding plans of one of
Mr Khan’s daughters, Shazia.Some
claimed while Goodness Gracious Me, the acclaimed BBC2 Asian sketch
show, had challenged stereotypes, the new show reinforced them.The two other writers on the show, Anil Gupta (DOESN'T SOUND LIKE A MUSLIM SOUNDING NAME!) and Richard Pinto (THE OTHER SHIT!), had both worked on Goodness Gracious Me.A
BBC spokesman said: ‘Citizen Khan has made a very positive start,
launching successfully with 3.6million viewers (PORN SHIT GETS EVEN MORE THAN THAT!) and a 21.5 per cent share
in a late-night slot.'New
comedy always provokes differing reactions from the audience. The
characters are comic creations and not meant to be representative of the
community as a whole.'

In a recent interview with BBC Breakfast, Mr Ray said the show was allowing the Muslim community to laugh at itself.He
said: 'I think it is a great opportunity, with Mr Khan as a Pakistani
Muslim (SHIT) and the character, to take that kind of really rich content and
laugh at ourselves and I am a firm believer in that.'

'Disrespectful': (THE DECADENT WEST DOES NOT KNOW WHAT RESPECT MEANS!) Critics have complained that the show repeats many stereotypes about British Muslims

Criticism: One viewer wrote on the BBC's messageboard that the show was 'terrible stereotyping, ignorant and just dreadful'

Summary

While
political leaders are often privately religious, it is controversial in
the United Kingdom to invoke religion for political gain. However, a
widespread rise in religious sentiment could shift the balance and make
explicitly spiritual politics popular at the ballot box. A blurring of
faith and politics could have far-reaching implications for policy,
notably, in the areas of social care and welfare, social cohesion and
education.

Discussion

Religion
has played a significant influence on politics throughout history;
internationallly, throughout the 21st century, this influence seems to
have continued to a noticeable degree. [1] A variety of political conflicts in the 21st century have been shaped by both religion and politics, [2] for instance, as seen in the political developments in Nigeria, Sri Lanka and Afghanistan, among others.

In
the UK, religion has not disappeared from political discourse. Former
Scottish Labour Secretary Jim Murphy stated that faith values were at
the heart of the Labour party, [2] contrasting with former Labour party communications chief Alastair Campbell who stated, ‘We don’t do God’. [3][4] David Cameron has discussed his personal Christian faith publicly, [3][4] and Liberal-democratic leader Nick Clegg stated he did not believe in God, but retained respect for those with faith. [3]
Faith groups also gained political attention in climate change
discussions. Prior to Copenhagen, Prince Philip formally approved
religious groups’ plans to cut emissions and promote a green agenda. [5]The
above instances reveal that there is space for religion to be discussed
in British politics. If there were a widespread renewal in feelings of
religiosity and piety in wider society, faith could come to influence
the politics of society as a whole. [6]
Religious leaders could become more politically focused and entrench a
meaningful influence over policy by setting the political agenda. [7]
In the UK, the British Social Attitudes 26th Report finds that people
in the UK who are religious also tend to have more conservative social
attitudes than the non-religious, such as towards homosexual sex or
women’s and men’s roles in the household. [8]
Depending on the nature of the religion embraced, their input could
lead to the government adopting more socially conservative policies. [9]

Depending
on the balance and nature of religious affiliations of those in
political power, the blurring of religion and politics could affect
social cohesion. On one hand, social cohesion could be consolidated
around shared values [10]
of tolerance or ‘brotherly love’, as found in religious texts. In this
case, religion in politics could be a uniting factor, as differences
such as in culture or socioeconomic status could become less divisive.
However, on the other hand, religious groups could instead pursue
policies that increase differences. Competition between religious
communities could increase as they seek more followers, influence and
money could result in segregation and division. [11]
Voting patterns could change as people increasingly vote based on
religious affiliations and recommendations. Rather than be dominated by
secular values, religious value systems could gain a foothold in policy
disputes.

Implications

A
greater influence of religion in UK politics could have several
implications for domestic and international political relations, social
welfare provision and education policy, among other areas. Those with
religious identifications could seek political representation that
explicitly endorses their religious values, [12]
resulting in a shift among politicians to more obviously supporting
religious viewpoints on policy issues. The nature of the resulting
political platforms could then depend on the relative influence of
different religious viewpoints. For instance, religious viewpoints could
motivate politicians to promote tolerance of differences, such as
through multi-faith groups, or they could feel threatened by difference
and seek to maintain strict control over social, political and/or
religious behaviour.

In foreign policy, an increasingly
religious state in the UK could affect decisions about involvement in
foreign conflicts, and could affect the nature of relations with both
religious and secular states. States linked to other religious groups
could change their attitudes towards Britain, either seeing faith as a
common ground or becoming hostile on the basis of religious differences.

Religion in politics also could strengthen or threaten social
cohesion. Christian and Muslim faith communities are becoming
increasingly diverse in the UK, particularly in urban centres, with
growing numbers of ethnically diverse congregations. [13]
As people find common ground in religion, ethnic differences may become
less important, changing how people relate to each other and understand
difference.

However, religion could also become a source of
political and social contention. There could be an increase in
disillusionment and tensions as atheists or minority religious groups
feel disempowered against the religious bodies with more direct
influence over policy. The UK National Office for Statistics has found
that levels of unemployment and perceptions of ill-health follow some
religious demarcation lines. For instance, in 2004 unemployment was
three times higher among Muslim men than Christian men. If these
differences become more pronounced and correspond with perceived
political inequalities, they could lead to conflict. [14]
As well, as religious leaders gain greater influence in politics, they
could increasingly seek to maintain control over society, becoming less
concerned with social well-being and more concerned with maintaining
influence, as can be seen to have occurred historically in Britain
following the civil war.

Social welfare policy could be affected
if the state relies more completely on religious networks to provide
social care and welfare services. If budgetary pressures increase or
there is continued economic recession, religious groups could take over
state responsibility for social welfare provisions from the public
sector. This could ensure continued provisions amidst budgetary and
economic pressures, while also posing a risk that social care could
become more concentrated within religious groups or within the
communities surrounding religious institutions. Religious groups
providing social welfare could result in new inequalities in the
distribution of social care, in line with religious affiliations.

Finally, religion has already entered into debates about education policy and faith schools in the UK. [15]
In February 2010, the House of Commons passed a bill allowing faith
schools to teach personal, social, health and economic lessons in ways
reflecting religious beliefs and values. [16] In 2009, faith schools were estimated to constitute one-third of schools in the UK. [8]
If religion and politics become increasingly intertwined, practicing
faith schools could obtain increased financial and political support to
the disadvantage of other schools, thus playing a more direct role in
shaping the curriculum and teaching.

Early indicators

Increased religious observance, particularly among different ethnic groups.A more vocal and prominent role of strongly associated religious lobby groups and political parties.Growing strength of faith-based initiatives in the United States (US) and increasing international outreach activities .Increase in number of/support for faith schools.Increased British involvement in international conflicts with religious dimensions.Increased frequency of references to personal religious values and beliefs among UK political party leaders.

Drivers & Inhibitors

Drivers: Growing economic instability and frustration of opportunity. Search for community and social belonging.Individual and religious institutional resistance to secularism.The use of religion to make sense of environmental and economic uncertainties.Increased societal awareness of the role of religion in politics internationally.Increased support for religious groups through immigration and transnational faith networks.

Inhibitors: Entrenched secularism stemming from the enlightenment.Declining church attendance in the UK.Multiculturalism and beliefs in the value of a pluralist society.Popular trust in science and rational reasoning.Growing separation of religion and politics in other western countries.Rising perceptions in the UK of religion as a cause of political conflict.

Parallels & Precedents

Large established evangelical movements and centres, such as in the US. [17][18]The
long standing association of religion with political parties in other
countries, such as in American domestic politics, and with Christian
Democrat parties across Europe. [19][20]The
binding of religion and the state throughout history, and in modern
Muslim dominated and Islamic states (e.g. The Islamic Republic of Iran).The Christian Peoples Alliance in the UK. [21]Creation of The Center for Faith-Based and Community Initiatives (CFBCI) at the US Department of Labor. [15]Christian parties in mainland Europe.

Who Brought the Slaves to America?

By Walter White Jr., 1968

The story of the slaves in America begins with Christopher Columbus.
His voyage to America was not financed by Queen Isabella, but by Luis de
Santangelo, who advanced the sum of 17,000 ducats (about 5,000
pounds-today equal to 50,000 pounds) to finance the voyage, which began
on August 3, 1492.

Columbus was accompanied by five 'maranos' (Jews who had
foresworn their religion and supposedly became Catholics), Luis de
Torres, interpreter, Marco, the surgeon, Bemal, the physician, Alonzo de
la Calle and Gabriel Sanchez (1).

Gabriel Sanchez, abetted by the other four Jews, sold Columbus
on the idea of capturing 500 Indians and selling them as slaves in
Seville, Spain, which was done. Columbus did not receive any of the
money from the sale of the slaves, but he became the victim of a
conspiracy fostered by Bemal, the ship's doctor. He, Columbus, suffered
injustice and imprisonment as his reward. Betrayed by the five maranos
(Jews) whom he had trusted and helped. This, ironically, was the
beginning of slavery in the Americas (2).

The Jews were expelled from Spain on August 2, 1492, and from
Portugal in 1497. Many of these Jews emigrated to Holland, where they
set up the Dutch West Indies Company to exploit the new world.
In 1654, the first Jew, Jacob Barsimson, emigrated from Holland
to New Amsterdam (New York) and in the next decade many more followed
him, settling along the East Coast, principally in New Amsterdam and
Newport, Rhode Island. They were prevented by ordinances issued by
Governor Peter Stuyvesant from engaging in the domestic economy, so they
quickly discovered that the territory inhabited by the Indians would be
a fertile field. There were no laws preventing the Jews from trading
with the Indians.

The first Jew to begin trading with the Indians was Hayman
Levy, who imported cheap glass beads, textiles, earrings, armbands and
other cheap adornments from Holland which were traded for valuable fur
pelts. Hayman Levy was soon joined by Jews Nicholas Lowe and Joseph
Simon. Lowe conceived the idea of trading rum and whiskey to the Indians
and set up a distillery in Newport, where these two liquors were
produced. Within a short time there were 22 distilleries in Newport, all
of them owned by Jews, manufacturing and distributing 'firewater.' The
story of the debauching of the Indians with its resultant massacres of
the early settlers, is a dramatic story in itself.

It is essential to comprehend the seaport of Newport. It is
important in order to recognize the Jewish share in the Slave commerce.
There was a period when it was commonly referred to as 'The Jewish
Newport-World center of Slave Commerce.' All together, at this time,
there were in North America six Jewish communities: Newport, Charleston,
New York, Philadelphia, Richmond, and Savanuah. There were also many
other Jews, scattered over the entire East Coast. Although New York held
first place in the settlers of Jews in North America, Newport held
second place.

New York was also the main source of Kosher meat, supplying the
North American settlements, then the West Indies and also South
America. Now Newport took over! Newport also became the great trade
harbour of the East Coast of North America. There, vessels from other
ports met, to exchange commodities. Newport, as previously mentioned,
represented the foremost place in the commerce of rum, whiskey, and
liquor dealings. And to conclude, it finally became the Main Center of
Slave dealings. It was from this port that the ships left on their way
across the ocean, to gather their black human cargo and then derive
great sums of money in exchange for them.

An authentic, contemporary report, based on authority,
indicates that of 128 Slave ships, for instance, unloaded in Charleston,
within one year, their "Cargo," 120 of these were undersigned by Jews
from Newport and Charleston by their own name. About the rest of them,
one can surmise, although they were entered as Boston (1), Norfolk (2),
and Baltimore (4), their real owners were similarly the Jewish slave
dealers from Newport and Charleston.

One is able to assess the Jewish share in the entire dealings
of the Newport, if one considers the undertaking of a lone Jew, the
Portuguese, Aaron Lopez, who plays an important part in the over-all
story of the Jews and Slavery.

Aaron Lopez

Concerning the entire commerce of the Colonies, and the later
State of Rhode Island, (which included Newport) bills of lading,
concessions, receipts, and port clearances carried the signature name of
the Jew Aaron Lopez (3).
This all took place during the years 1726 to 1774. He had therefore
more than 50% of all dealings under his personal control for almost
fifty years. Aside from that there were other ships which he owned, but
sailed under other names.

In the year 1749, the first Masonic Lodge was established.
Ninety percent of the members of this first lodge, fourteen all told,
were Jews. And one knows that only so-called "prominent" individuals
were accepted. Twenty years later, the second Masonic Lodge, "King
David," was established. It is a fact that all of these members were
Jews.

In the meantime, the Jewish influence in Newport had reached
such proportions that President George Washington decided to pay them a
visit. Upon his appearance, both of the Masonic Lodges sent an
emissary—a Jew named Moses Seixas (4)
—to approach the President with a petition, in which the Jews of
Newport stated: "If you will permit the children of Abraham to approach
you with a request, to tell you that we honor you, and feel an
alliance...... and then: "Until the present time the valuable rights of a
free citizen have been withheld. However, now we see a new government
coming into being based on the Majesty of the people, a government, not
sanctioning any bigotry nor persecution of the Jew, rather, to concede
the freedom of thought, which each shares, whatever Nation or Language,
as a part of the great Government machine."

It is necessary at this point to consider the disclosures as to
who in reality obtained this legendary freedom in America at the
founding of the Union. To be sure, the province became independent and
severed from the English Jurisdiction. However, we can see from the
petition (5)
which Moses Seixas offered President Washington in the name of the Jews
of Newport, that it was not in reality this type of freedom which they
had in mind. They were merely concerned about themselves, and their "own
civil rights," which had been withheld. Therefore, following the
Revolutionary War, the Jews were accorded equal rights, and freed of all
restrictions! And the Negroes? The Revolutionary War not withstanding,
they remained Slaves! In the year 1750, one sixth of the population in
New York was Negroid, and proportionately in the Southern parts of the
Country, they outnumbered the others, but the proclamation of Freedom
did not touch them. More of this later.

Let us scrutinize at close range this dismal handwork of the
Jews which gave them influence and power, so we may comprehend the Slave
Trade; for there has been so much written since that time by the
zealous Jewish writers, that at the present, long since removed, it
might appear natural, for the time element has a tendency to make things
nebulous.

Let us follow the journey of one ship, owned by a slave dealer, Aaron Lopez, which had made many trips to the African coast.

For instance, in the month of May, 1752, the ship "Abigail" was
equipped with about 9,000 gallons of rum, a great supply of iron foot
and hand restraints, pistols, powder, sabres, and a lot of worthless tin
ornaments, and under the command of the Jewish Captain Freedman, sailed
off for Africa. There were but two Mates and six sailors comprising the
crew. Three and one half months later they landed on the African Coast.
Meantime, there had been constructed an African Agency, by the Jewish
slave dealers, who had corralled them, and prepared them for sale. This
organization reaching deep into Africa, had many ramifications,
including the heads of groups, villages, etc. This method to win over
these leaders for the Jewish slave trade, was similar to' that which the
Jews had employed with the Indians.

At first, they presented them with rum, and soon found
themselves in an alcoholic delirium. When the gold dust, and ivory
supply was exhausted, they were induced to sell their descendants. At
first their wives, and then their youths. Then they began warfare among
each other, plotted and developed mostly by the Jews, and if they
captured prisoners, these, too, were exchanged for rum, ammunitions and
weapons to the Jews', using them for further campaigns to capture more
Negroes. The captured Blacks were linked two by two and driven through
the medieval forests to the coast. These painful treks required weeks,
and some of them frequently became ill, and felled by exhaustion, and
many unable to rise even though the bull whip was applied as an
encourager. They were left to die and were devoured by wild beasts. It
was not unusual to see the bones of the dead laying in the tropical sun,
a sad and gruesome reminder to those who would later on tread this
path.

It has been calculated that for each Negro who withstood the
rigors of this wandering, there still had to be the long voyage across
the ocean, before they reached American soil, nine out of ten died! And
when one considers that there was a yearly exodus of ONE MILLION black
slaves, then, and only then, can one assess the tremendous and extensive
exodus of the African people. At present Africa is thinly populated,
not alone due to the 1,000,000 literally dragged out of huts, but due to
the five to nine million who never reached their destination. Once they
reached the coast, the black slaves were driven together, and
restraints were applied to hold them until the next transport ship
docked. The agents—many of them Jews—who represented the Chief, then
began the deal with the Captain. Each Negro was personally presented to
him. But the captains had learned to become suspicious. The Black one
must move his fingers, arms, legs, and the entire body to insure that
there were not any fractures. Even the teeth were examined. If a tooth
was lacking, it lowered the price. Most of the Jew agents knew how to
treat sick Negroes with chemicals in order to sell them as sound. Each
Negro was valued at about 100 gallons of rum, 100 pounds of gun powder,
or in cash between 18 to 20 dollars. The notations of a captain inform
us that on September 5, 1763, one Negro brought as much as 200 gallons
of rum, due to the bidding among the agents, raising the price.

Women under 25 years, pregnant or not, resulted in the same measure, if they were well and comely. Any over 25 years lost 25%.
And here it should be stated that those Negroes, purchased free
at the African Coast for 20 to 40 dollars, were then resold by the same
slave dealers in America for two thousand dollars.

This gives one an idea how the Jews managed to acquire
tremendous fortunes. Following the bargaining, Captain Freedman paid the
bill, either in merchandise or cash. He also recalled some advice which
his Jewish employers gave him as he left Newport for Africa: "Pour as
much water into the rum as you possibly can." In this manner the Negro
chiefs were cheated two times by the Newport Jews!

The next step was to shave the hair from the head of the
acquired slaves. Then they were bound and branded with a hot iron,
either on the back, or the hip, identifying them with their owners. Now
the Negro slave was indeed the property of the Jewish purchaser. If he
fled he could be identified. Following this procedure, there was a
farewell celebration. There were instances when entire families were
brought out of the interior, to the coast, and then separated through
the buyer—the father going with one ship, the sons and daughters into
another. These "farewell" celebrations were usually packed with emotion,
tears, drama and sadness. There was little joy, if ever.

The following day the transport began from land to ship. It was
managed by taking four to six Negroes at one time in rowboats to the
ship. Of course the slave dealers were aware of how the Negro loved his
homeland above all else, and could only be induced by great force to
leave it. So, some of the Negroes would leap into the water. But here
the overseers were prepared with sharp dogs and retrieved the fleeing
men. Other Negroes preferred drowning. What came aboard alive was
immediately undressed. Here was another opportunity to jump overboard
and reach land and freedom. But the slave dealers were pitiless and
ruthless; they were merely concerned to get their Black cargo to America
with the least loss. Therefore, an escapee, recaptured, had both of his
legs cut off before the eyes of the remaining Negroes in order to
restore "Order."
On board the ship the Negroes were separated into three groups.
The men were placed in one part of the ship. The women into another,
whereby the lusty Captain arranged it so that the youngest, mostly
comely Negro women were accessible to him.

The children remained on deck, covered with a cloth in bad
weather. In this fashion the slave ship proceeded on its journey to
America. In the main, the ships were too small, and not at all suitable
to transport people. They were barely equipped to transport animals,
which the Negroes were likened to. In one space, one meter high (39
inches) these unfortunate creatures were placed into a horizontal
position, pressed close together. Mostly they were chained together. In
this position they had to remain for three months, until the end of the
voyage. Rarely was there a captain who sympathized with them or
evidenced any feelings whatever for these pitiable creatures.
Occasionally they would be taken in groups to the deck for fresh air,
shackled in irons.

Somehow, these Negroes were expendable and endured much. On
occasion, one of them became insane, killing the other one pressed
closely to him. They also had their fingernails closely cut so they
could not tear at each other's flesh. The most horrible battles came
about among the men, to acquire a centimeter or two for a comfortable
position. It was then that the slave overseer stepped in with his
bullwhip. The unimaginable, horrible, human excrement in which these
slaves had to endure these trips is impossible to describe.

In the women's quarters the same conditions prevailed. Women
gave birth to children lying pressed closely together. The younger Negro
women were constantly raped by the captain and the crew resulting,
thereby, a new type of Mulatto as they came to America.

In Virginia, or in any of the other Southern port cities, the
slaves were transferred to the land and immediately sold. A regular
auction would take place, following the method of purchase in Africa.
The highest bidder obtained the "Ware." In many cases—due to the
indescribable filth—some of the Blacks became ill during the sea voyage
from Africa to America. They became unemployable. In such cases the
captain accepted any price. It was rare to dispose of them for no one
wanted to purchase a sick Negro. Therefore, it is not surprising that
the Jewish, unethical doctor senses a new form of revenue. They
purchased the sick Negro for a small sum, then treated him, and sold him
for a large sum. On occasion, the captain would be left with a few
Negroes for whom he did not find a buyer. In that case he returned to
Newport and sold them to the Jews for cheap domestic help. In other
cases, the Jew owner of the ships took them over. This is why the city
of Newport and its surroundings had 4,697 black slaves in the year 1756.

Slavery did not extend to the North. Moreover, in many of the
North American Colonies, slavery was strictly forbidden. Georgia came
under discussion; likewise also Philadelphia. And again it was the Jews
who managed a loophole, which had given them freedom following the
Revolutionary War, so, they schemed to make slave trading legal.

One had but to read the names of those persons living in
Philadelphia who were requesting the elimination of existing laws
regarding the slavery dealing. They were: the Jews Sandiford, Lay,
Woolman, Solomon, and Benezet. That explained it all! But let us turn
back to the slave ship "Abigail." Its captain—and we are reading from
his ship's books—did a profitable business. He sold all of his Negroes
in Virginia, invested some of the money in tobacco, rice, sugar, and
cotton, and went on to Newport where he deposited his wares.
We learn from Captain Freedman's books that the "Abigail" was a
small ship and could only accommodate 56 people. He managed, however,
to clear from one trip 6,621 dollars, which he in turn delievered to the
owner of the ship: one Aaron Lopez.

The staggering amounts of money acquired by the Jew ship owners
and slavery dealers is better illustrated when we emphasize the many
years in which this sale and purchase of human flesh was practiced.
Prior to 1661, all of the Colonies had laws prohibiting slavery. It was
in that year that the Jews had become powerful enough to bring about the
repeal of these laws, and slavery began in earnest.

The Jews had discovered that the Colonists needed additional
manpower to help them clear their fields for planting, helping in the
construction of dwellings, and in general to help with harvesting their
crops. This was particularly true of the Southern states which we have
referred to earlier. The Southerners had vast tracts of rich soil
suitable for rice, cotton, tobacco and cane sugar. At first,
impoverished Europeans were recruited. English prison doors were opened
and finally prisoners ot war from England and Holland were brought to
the Colonies, made to work until they had paid the cost of transporting
them by ship and then set free.
It doesn't take a Jew long to discover what his brothers are
doing, so a group of Jews settled in Charleston, South Carolina, where
they set up distilleries for making rum and whiskey. They, too, learned
that they could trade with the natives on the West Coast of Africa for
ivory, and several ships were purchased and sent to Africa, trading the
usual glass beads and other cheap ornaments for ivory, which, however,
took up but little space on board ship. It occurred to these Jew traders
that they could supply the plantations in the South with 'Black ivory',
needed under swampy and malarial conditions which European labor could
not tolerate without sickness, and which would not only fill the holds
of their ships, but bring enormous profits. (This same group had earlier
tried selling Indians as slaves but they found them completely
unsatisfactory, as the Indians would not tolerate this type of work.)
Thus, another segment of the slave trading had become active and
profitable out of Charleston, South Carolina. Several shiploads of Black
slaves were sent by the Dutch West Indies Company to Manhattan.

During this time there were a number of plantation owners
established in the West Indies and two Jews, Eyrger and SayUer, with
strong Rothschild connections in Spain, formed an agency called ASIENTO,
which later operated in Holland and England. It was through these
connections that Jews in Holland and England exerted influence and both
of these connections cooperated in helping the Jews provide Black Slaves
for the Colonists.

With the yearly capture and transport of one million Black
slaves it is not difficult to figure that from 1661 to 1774 (one hundred
thirteen years) approximately one hundred ten million slaves had been
removed from their native land. About ten percent, or ELEVEN MILLION,
Black slaves reached the Colonies alive.

We have talked about the small ship "Abigail" which could
accommodate only 56 people and yet the profits per trip were enormous,
with little or no investment. There were many other ships but we will
concentrate here on only a few, such as the "La Fortuna," "Hannah,"
"Sally" or the "Venue" which made very great profits. The "La Fortuna,"
by the way, transported approximately 217 slaves on each trip. The owner
cleared not less than $41,438.00 from such a trip. These were dollars
which the slave dealers 'could keep'. And these were dollars of value
which would buy a great deal in return.

When one considers that the Jews of Newport owned about 300
slave-transporting ships, active without interruption, docking at
Newport-Africa, Charleston, (or Virginia), one can approximate the
tremendous earnings which made their way to Jewish ship owners. Indeed,
the Jews admit, that of the 600 ships, leaving Newport harbor into all
the world, "at least half of them" went their way to Africa, and we know
what these ships going to Africa "were seeking."

The fact that Aaron Lopez had control of over more than half of
the combined deals in the Colonies of Rhode Island, with Newport, is
well-known. The well-known Rabbi Morris A. Gutstein, in his book, The
Story of the Jews in Newport, attempts to remove these facts,
maintaining that there is not any evidence that the Jews were connected
with the Slave Trade. It is therefore imperative to prove that the Jew
was indeed connected with the slave trading. Especially so since this
rabbi insists they had made great contributions, and how very "blessed"
their residence became for the city of Newport. Surely Morris A.
Gutstein will grant us permission to present the facts which he was
unable to find.

Turning to one report of the Chamber of Commerce of the "Rhode
Island Colony" in the year 1764, we find, for instance, that in the year
1723 "a few merchants in Newport" devised the idea to send their
Newport rum to the coast of Africa. It developed into such a great
export that in the matter of a few years "several thousand (hogsheads)"
of rum went that way. To which purpose did this rum serve?

The Carnegie Institute in Washington, D.C., presents and makes
public authentic documents entitled "Documents Illustrative of the
History of the Slave Trade in America". We wish to present a few facts
from this particular collection of original documents and scrutinize
them at closer range, and not at all to prove the heretofore Rabbi
Morris A. Gutstein in error. In this collection of the first American
institute of learning, we evaluate the capital "Rhode Island" which
contributed the main share of the public documentation regarding the
Slave trading. Here we find documented the recipients of the numerous
shipping letters, also letters to the Slave dealers, and correspondence
to the ship's captains, who were about 15% Jews, living in Newport.
Among these we find, for instance, the Jew Isaac Elizar. He wrote a
letter to Captain Christopher Champlin on February 6, 1763, saying he
would like to be an agent for a load of slaves. Then follows the Jew
Abraham Pereira Mendez, and one of the main slave dealers, Jacob Rod
Rivera-the father-in-law of Aaron Lopez. And then there is Aaron Lopez,
himself, and many, many more other Jews. Although we have considered
Aaron Lopez several times, the size of this documented treatise limits
us, and we cannot describe all of the writers concerned in the Slavery
Dealing correspondence, their names and the special dates—rather, we
wish to study the documentation of the 'Carnegie Institute'
itself—keeping Aaron Lopez in mind. We wish to see what in the main this
Jew was pursuing and what his business was. This is due to the fact
that Rabbi Morris A. Gutstein presents him as a "lofty and fine civilian
of Newport" who was so generous and even "made contributions to
welfare."

In a great number of published original unprejudiced writings
in the Carnegie Institute, we find that Aaron Lopez pursued a tremendous
commerce in rum with the African coast in exchange for slaves. These
irrefutable facts are as follows:

June 22, 1764, a letter by Captain William Stead to Aaron Lopez.

July 22, 1765, a letter by Aaron Lopez to Captain Nathaniel Briggs.

July 22, 1765, a letter to Captain Abraham All.

February 4, 1766, a letter to Captain William Stead by Aaron Lopez.

March 7, 1766, a letter by Captain William Stead to Aaron Lopez.

February 20, 1766, a letter by Aaron Lopez to Captain William Stead.

October 8, 1766, a letter by Captain William Stead to Aaron Lopez.

February 9, 1767, a letter by Captain William Stead to Aaron Lopez.

Aside from that, there are similar statements out of letters by
Aaron Lopez in the original, which he directed to the Captains Henry
Cruger, David Mill, Henry White, Thomas Dolbeare, and William Moore.
Indeed, one letter by Captain William Moore to Aaron Lopez &
Company, is particularly revealing, and of special mention at this
point. We wish to remark on the main contents of this letter in which
Captain Moore writes: "I wish to advise you that your ship 'Ann' docked
here night before last with 112 slaves, consisting of 35 men, 16 large
youths, 21 small boys, 29 women, 2 grown girls, 9 small girls, and I
assure you this is such a one rumcargo (rum in exchange for slaves)
which I have not yet encountered, among the entire group there may be
five to which one could take exception."

The date of the above letter was November 27, 1773. We have not
yet concluded, because of lack of space, the excerpts and grateful
compilations made available by the "Carnegie Institute."
On November 29, 1767, the Jew Abraham Pereira Mendez—who had
been cheated by one of his kind—from Charleston, where he had journeyed
to better control his Black cargo, wrote Aaron Lopez at Newport:

"These Negroes, which Captain Abraham All delivered to me,
were in such poor condition due to the poor transportation, that I was
forced to sell 8 boys and girls for a mere 27 (pounds), 2 other for 45
(pounds) and two women each for 35 (pounds)." (No doubt, English money)

Abraham Pereia Mendez was very angry and accused Aaron Lopez of
"cheating" him. This letter delineates to us that this generous and
fine citizen of Newport was insatiable in his greed for money. This is
what caused the Rabbi Morris A. Gutstein to present this nobleman, Aaron
Lopez, to pursue his objectionable methods. Negroes presented to him
but a commodity.

In all of the letters which the "Carnegie Institute" published,
it stresses the lack of human sympathy for the poor Negro slaves. This
lack of feeling and compassion for the abused and pitiful Blacks at the
hands of their Jewish dealers, can be read out of the diary of a captain
who manned a ship owned by Aaron Lopez. The entrees concern a trip from
the African Coast to Charleston. Moreover, they are authentic
documents, published by the "Camegie Institute" in Washington, D.C.,
calling attention to an organization which had heretofore known little
or nothing about; neither had they encountered further publicity in
books or newspapers. Therefore, it is not to be wondered at that the
facts of the leading share of American Jews in the slave trade could be
pointed out as a monopoly, and unknown to the non-Jewish Americans,
including the great masses of people all over the world. Others,
however, acquainted with the facts, had good reason to remain painfully
quiet.
The captain of another ship, the "Othello" among other things, makes the following entries in his diary:

February 6th: One man drowned in the process of loading.

March 18th: Two women went overboard because they had not been locked up.

April 6th: One man dead with Flux. (No doubt an illness.)

April 13th: One woman dead with Flux.

May 7th: One man dead with Flux.

June 16th: One man dead by Kap Henry.

June 21st: One man dead by James Fluss.

July 5th: One woman dead with fever.

July 6th: One girl, sick for two months, died.

This vessel was on its way for five months. What terrible and
unspeakable suffering was the lot of these millions of Blacks, who were
torn with brutal force from their friendly African huts, jammed
together, like animals below deck, and then sold with less concern than
selling a head of cattle. Small wonder that ten of them died, being
purchased for just a few dollars, and then sold for the sum of
$2,000.00.

Some Negroes managed, through insurrection, to gain control of
one or another ship and turned it around, with full sails, toward their
African home. The crew of one slave ship, "Three Friends" for instance,
tortured their Black cargo in such a manner that the Negroes
reciprocated in a bloody rebellion. They killed the captain and the
entire crew and threw the dead overboard. They then sailed back to
Africa where they had barely escaped their hard-won freedom.

A similar fate struck the slave ship "Amistad". Among the
slaves was the son of an enemy tribal chief. Once the ship was under
way, he schemed with his compatriots to attack the ship's crew.
Following a bloody battle, they managed to capture the captain. The
Negro prince forced him to turn back to Africa, then in the evening,
under cover of darkness, he changed his course, zigzagged for months
untfl he came close to the American coast, and encountered a government
ship. This took place in the year 1839 when slave trading was already
forbidden and illegal.

The Negro slaves were freed and the captain punished. These sea
voyages were not without danger when they had Black cargo, which
accounts for the fact that the Jews most always engaged non-Jewish
captains.
The slave dealers preferred to remain in their offices and
counted the fat winnings following each journey, such as Aaron Lopez,
who left his heirs one of the largest fortunes in the New England era.

When reviewing the documented facts contained herein, it is
important that one always remembers that it was a lucky captain who did
not lose more than 9 out of 19 slaves on the return trip.

It is equally important to remember that these poor Black
creatures had to lie in human excrement for the entire trip. Think of
it! No wonder sickness and disease took such a high toll. Remember the
figures: approximately one hundred ten million Black people were
captured and removed from their homeland in Africa. Only ELEVEN MILLION
of these Black slaves reached the Colonies alive.

And the Jews still talk about the Germans and Hitler and how
six million Jews were exterminated during World War II. This is the
greatest LIE ever perpetrated upon the people of the world-whereas the
story of the poor Black slaves is documented. Documented with TRUTH. The
evidence is still available for the people of the world to see.

The "Carnegie Institute of Technology" is located in Pittsburgh, Pennsylvania.

As this document is distributed, eventually reaching the hands
of the Jew, the evidence will probably be removed and destroyed until
finally all documentation is removed which is damaging to the Jew. The
Jews have been engaged in this practice for centuries. Truth,
however—truth which bears fact cannot remain covered or hidden
forever—and more truths are being disclosed by those of us who intend to
free America of these sons of the devil—the Jews.

The published documentation contained herein was obtained from
the Carnegie Institute of Learning, presently known as "The Carnegie
Institute of Technology."

The following is a partial of the slave ships owned by Jews:

'Abigail' by Aaron Lopez.

Moses Levy and Jacob Franks.

'Crown' by Isaac Levy and Nathan Simpson.

'Nassau'by Moses Levy.

'Four Sisters' by Moses Levy.

'Anne & Eliza' by Justus Bosch and John Abrams.

'Prudent Betty' by Henry Cruger and Jacob Phoenix.

'Hester' by Mordecai and David Gomez.

'Elizabeth' by David and Mordecai Gomez.

'Antigua' by Nathan Marston and Abram Lyell.

'Betsy'by Wm. DeWoolf.

'PoUy'by James DeWoolf.

'White Horse' by Jan de Sweevts.

'Expedition' by John and Jacob Rosevelt.

'Charlotte' by Moses and Sam Levy and Jacob Franks.

'Caracoa' by Moses and Sam Levy.

Slave-runners, also owned by Jews were the 'La Fortuna', the 'Hannah', the 'Sally', and the 'Venue'.
Some of the Jews of Newport and Charleston who were engaged in
the distillery or slavery trade, or both, were: Isaac Gomez, Hayman
Levy, Jacob Malhado, Naphtaly Myers, David Hart, Joseph Jacobs, Moses
Ben Franks, Moses Gomez, Isaac Dias, Benjamin Levy, David Jeshuvum,
Jacob Pinto, Jacob Turk, Daniel Gomez, James Lucana, Jan de Sweevts,
Felix (cha-cha) de Souza (known as the 'Prince of Slavers' and second
only to Aaron Lopez), Simeon Potter, Isaac Elizer, Jacob Rod, Jacol)
Itodrigues Rivera, Haym Isaac Carregal, Abraham Touro, Moses Hays, Moses
Lopez, Judah Touro, Abrtham Mendes and Abraham All.
Of some 600 ships leaving the port of Newport, more than 300
were engaged in the slave trade. A typical cargo of one ship, 'La
Fortuna', was 217 slaves which cost about $4,300 and sold for
$41,438.00.

Only about 10% of the slave ship captains were Jews, not
wanting to subject themselves to the rigors of the 6-month journey. They
preferred to stay at home and continue their distillery operations
which continued to supply rum and whiskey to the Indians for many years
at a very great profit.

REFERENCES DOCUMENTATION
Elizabeth Donnan, 4 Vols. Documents Illustrative of the History of the Slave Trade to America, Washington, D.C., 1930-1935.
"Carnegie Institute of Technology," Pittsburgh, Pennsylvania.
Adventures of an African Slaver, by Malcolm Cowley, 1928. Published by Albert and Charles Bori, New York.
The Story of the Jews in Newport, by Rabbi Morris A. Gutstein.
The Jew Discovem America, by Cthmar Krainz.
The International Jew, by Henry Ford.
The Plot Against the Church, by Maurice Pinay.
Protocol for World Conquest, 1956, by The Central Conference of American Rabbis.
Behind Communism, by Frank L. Britton

We cannot undertake even this brief history of the modern Jew
without taking note of a phenomenon which his confounded Gentile
societies for twenty centuries. This is the ability of the Jewish people
to collectively retain their identity despite centuries of exposure to
Christian civilization. To any student of Judaism, or to the Jews
themselves, this phenomenon is partly explained by the fact that Judaism
is neither mainly a religion, nor mainly a raciai matter, nor yet is it
simply a matter of nationality. Rather it is all three, it is a kind of
trinity. Judaism is best described as a nationality built on the twin
pillars of race and religion. All this is closely related to another
aspect of Judaism, namely the persecution myth. Since first appearing in
history, we find the Jews propagating the idea that they are an abused
and persecuted people, and this idea is, and has always been, central in
Jewish thinking. The myth of persecution is the adhesive and cement of
Judaism: without it Jews would have long since ceased to exist, their
racial-religious nationality notwithstanding.
It is a fact that the Jewish people have suffered numerous
hardships in the course of their history, but this is true of other
peoples too. The chief difference is that the Jews have kept score. We
Must repeat—they have kept score—they have made a tradition of
persecution.

A casual slaughter of thousands of Chriestians is remembered by
no one in 50 years, but a disability visited upon a few Jews is
preserved forever in Jewish histories. And they tell their woes not only
to themselves, but to a sympathetic world as well.

End of original essay

The following references are addes by the editor to facilitate your research.

Aaron Lopez and his family arrived in
Newport around 1750 from New York via Lisbon, Portugal. Lopez arrived
in the new world as a member of a "Marrano" family with the Christian
name of "Don Duarte Lopez." Lopez immediately dropped his Christian name
and took the Hebrew name of Aaron and submitted to ritual circumcision.
Within twenty years, Lopez owned or had interests in over 80 sailing
vessels. Lopez was also one of the original founders and contributors
of Touro Synagogue and by the end of his life was recognized as one of
the "Merchant Princes" of early America. His merchant trading interests
included rum, molasses, dry goods and African slaves.

Moses Levy and the Moses Seixas
families both lived in one of Newport's large colonial mansions at 29
Touro Street. Seixas was a founding member of the nation's oldest
Jewish Masonic Lodge (King David in Newport) and Grand Master of the
Masonic Order of Rhode Island. Seixas was well known as the Cashier of
the Bank of Rhode Island. President (Parnas) of Touro Synagogue at the
time of the George Washington visit and letter to the congregation,
Seixas also performed the Covenant of Circumcision (B’rith Milah).
Prominent merchant and trader Moses Levy of New York and Newport was one
of several Ashkenazi Jewish families in Newport at that time. Levy
owned the Touro Street Mansion and willed the property to Moses Seixas
in 1792.

"Sir:
Permit the children of the stock of Abraham to approach you with the
most cordial affection and esteem for your person and merit, and to join
with our fellow-citizens in welcoming you to Newport. ...

Deprived as we hitherto have been of the invaluable rights of
free citizens, we now-with a deep sense of gratitude to the Almighty
Disposer of all events — behold a government erected by the majesty of
the people-a government which to bigotry gives no sanction, to
persecution no assistance, but generously affording to all liberty of
conscience and immunities of citizenship, deeming every one of whatever
nation, tongue, or language, equal parts of the great governmental
machine.

This so ample and extensive Federal Union, whose base is
philanthropy, mutual confidence and public virtue, we cannot but
acknowledge to be the work of the great God, who rules in the armies of
the heavens and among the inhabitants of the earth, doing whatever
seemeth to Him good.
For all the blessings of civil and religious liberty which we
enjoy under an equal and benign administration, we desire to send up our
thanks to the Ancient of days, the great Preserver of men, beseeching
Him that the angels who conducted our forefathers through the wilderness
into the promised land may graciously conduct you through all the
difficulties and dangers of this mortal life; and when, like Joshua,
full of days and full of honors, you are gathered to your fathers, may
you be admitted into the heavenly paradise to partake of the water of
life and the tree of immortality.

Done and signed by order of the Hebrew Congregation in Newport, Rhode Island, August 17, 1790.
Moses Seixas, Warden"